THE sacred narrative now turns to the history of Isaac, the heir to the promises, still
marking in its course the same dealings on the part of God which had characterized the
life of Abraham. Viewed in connection with the Divine promises, the marriage of Isaac
would necessarily appear a subject of the deepest importance to Abraham. Two things were
quite firmly settled in the mind of the patriarch: Isaac must on no account take a wife
from among the Canaanites around, - he must not enter into alliance with those who were to
be dispossessed of the land; and Jehovah, who had so often proved a faithful God, and in
obedience to whose will he now refused what might have seemed highly advantageous
connections, would Himself provide a suitable partner for Isaac. These two convictions
determined Abraham's conduct, as they also guided that of "his eldest servant,"
whom Abraham commissioned to execute his wishes, and who, in general, seems to have been
deeply imbued with the spirit of his master.

Some time before (Genesis 22:20) Abraham had been informed that his brother Nahor, whom
he left behind in Haran, had been blessed with numerous descendants. To him the patriarch
now dispatched "his servant, the elder of his house, who ruled over all that was
his" - generally supposed to have been Eliezer of Damascus (Genesis 15:2), though at
that time he must, like his master, have been far advanced in years. But before departing,
he made him swear by Jehovah - since this matter concerned the very essence of the
covenant - to avoid every alliance with the Canaanites, and to apply to his
"kindred." And when the servant put before him the possibility, that the
execution of this wish might render it necessary for Isaac to return to the land whence
Abraham had come, the patriarch emphatically negatived the suggestion, as equally contrary
to the Divine will, while his faith anticipated no difficulty, but calmly trusted the
result in God's hands. In all this Abraham had no fresh revelation from heaven; nor needed
he any. He only applied to present circumstances what he had formerly received as the will
of God, just as in all circumstances of life we need no fresh communication from above -
only to understand and to apply the will of God as revealed to us in His holy word.

The result proved how true had been Abraham's expectations. Arrived at Haran, Abraham's
servant made it a matter of prayer that God would "prosper his way," for even
when in the way of God's appointment, we must seek and ask His special blessing. There, as
he stood outside the city by the well to which, according to the custom of the East, the
maidens would resort at even to draw water for their households, it naturally occurred to
him to connect in his prayer a mark of that religious courtesy, hospitality, and kindness
to which he had been accustomed in his master's house, with the kindred of Abraham, and
hence with the object of his journey. His prayer was scarcely finished when the answer
came. "Before he had done speaking" (Comp. Daniel 9:20, 21) Rebekah, the
daughter of Bethuel, the son of Nahor, Abraham's brother, came to the well by which the
stranger stood with his camels. Her appearance was exceedingly prepossessing ("the
damsel was very fair to look upon"), and her bearing modest and becoming. According
to the sign on which he had fixed in his own mind, he asked her for water to drink; and
according to the same sign, she exceeded his request by drawing for his camels also. But
even so Abraham's servant did not yield to his first impressions; only at the literality
of the answer to his prayer, "the man wondering at her, held his peace, to know
whether Jehovah had made his way prosperous or not." Before asking further who her kindred were, and seeking their hospitality, he rewarded
her kindness by splendid presents. But when the answers of Rebekah showed him that Jehovah
had actually led him straight "to the house of his master's brethren," the man,
fairly overcome by his feelings, "bowed down his head, and worshipped Jehovah."

The description of what now ensued is not only exceedingly graphic, but true to the
life. It is said that Rebekah "ran and told her mother's house," that is,
evidently to the female portion of the household. Next, Laban, Rebekah's brother, seeing
the jewels and hearing her tale, hastens to invite the stranger with true Eastern
profusion of welcome. But the terms in which Laban, partially at least an idolater,
addressed Abraham's servant: "Thou blessed of Jehovah," remind us how easily the
language of Abraham - in other words, religious language, is picked up by those who have
really no claim to use it. The servant of Abraham, on the other hand, is quite like his
master in his dignified bearing and earnestness of purpose. Before accepting hospitality
at the hands of Bethuel and Laban, he will have an answer to the commission on which he
has been sent, nor can persuasions or entreaty prevail on him to prolong his stay, even
over the following day. With the full consent of Rebekah, the caravan returns to Canaan.
Once more it is evening when the end of the journey is reached. It so happens that Isaac
has "gone out to meditate in the field" - an expression which implies religious
communion with God, probably in connection with this very marriage - when he meets the
returning caravan. Rebekah receives her future husband with the becoming modesty of an
Eastern bride, and the heart-happiness of the son of promise is secured to him in union
with her whom the Lord Himself had "provided" as his wife. Isaac was at the time
of his marriage forty years old.

In the quiet retirement of his old age Abraham not only witnessed the married happiness
of his son, but even lived fifteen years beyond the birth of Esau and Jacob. As for Isaac,
he had settled far from the busy haunts of the Canaanites, at the well Lahai-Roi a retreat
suited to his quiet, retiring disposition. For twenty years the union of Isaac and Rebekah
had remained unblessed with children, to indicate that here also the heir to the promises
must be a gift from God granted to expectant faith. At last Jehovah listened to Isaac's
"entreaty," "for his wife," or rather, literally, "over against
his wife," for, as Luther strikingly remarks: "When I pray for any one, I place
him right in view of my heart, and neither see nor think of anything else, but look at him
alone with my soul;" and this is true of all intercessory prayer. Rebekah was now to
become the mother of twin sons. But even before their birth a sign occurred which distressed her, and induced her
"to inquire of Jehovah" its meaning, though we know not in what precise manner
she did this. The answer of God indicated this at least quite clearly, that of her
children "the elder shall serve the younger;" that is, that, contrary to all
usual expectation, the firstborn should not possess the birthright which the Divine
promise had conveyed to the family of Abraham. The substitution of the younger for the
elder son was indeed in accordance with God's previous dealings, but it seemed strange
where the two were sons of the same parents. It is not only reasonable, but quite
necessary for the understanding of the subsequent history, to believe that Rebekah
communicated the result of her inquiry to her husband, and that afterwards both Esau and
Jacob were also made acquainted with the fact. This alone fully accounts for the conduct of Jacob and of his mother in seeking to
appropriate the birthright, contrary to what would otherwise have been the natural
arrangement. When the two children were born, the red and hairy appearance of the elder
procured for him the name of Esau, or "hairy;" while the younger was called
Jacob, or he "who takes hold by the heel," because "his hand took hold by
Esau's heel" - a name which afterwards was adapted to mean "a
supplanter,"(Genesis 27:36) since he who takes hold by the heel "trips up"
the other.

The appearance of the children did not belie their character when they grew up. The
wild disposition of Esau, which found occupation in the roaming life of a hunter, reminds
us of Ishmael; while Jacob, gentle and domestic, sought his pleasures at home. As is so
often the case, Isaac and Rebekah made favorites of the sons who had the opposite of their
own disposition. The quiet, retiring Isaac preferred his bold, daring, strong, roaming
elder son; while Rebekah, who was naturally energetic, felt chiefly drawn to her gentle
son Jacob. Yet at bottom Esau also was weak and easily depressed, as appeared in his tears
and impotent reproaches when he found himself really deprived of the blessing; while
Jacob, too, like his mother, impetuous, was ever ready to take matters into his own hands.
We repeat it, that all parties must at the time have been aware that, even before the
birth of the children, the word of God had designated Jacob as heir of the promises. But
Isaac's preference for Esau made him reluctant to fall in with the Divine arrangement;
while the impetuosity of Rebekah and of Jacob prompted them to bring about in their own
way the fulfillment of God's promise, instead of believingly waiting to see when and how
the Lord would do it. Thus it came that Jacob, watching his opportunities, soon found
occasion to take advantage of his brother. One day Esau returned from the chase
"faint" with hunger. The sight of a mess of lentils, which to this day is a
favorite dish in Syria and Egypt, induced him, unaccustomed and unable as he was to
control the desires of the moment, to barter away his birthright for this "red"
pottage. The circumstances become the more readily intelligible when we remember, besides
the unbridled disposition of Esau, that, as Lightfoot has pointed out, it was a time of
commencing famine in the land. For, immediately afterwards (Genesis 26:1), we read that
"there was a famine in the land," greater even than that at the time of Abraham,
and which compelled Isaac for a season to leave Canaan. From this event, so characteristic
and decisive in his history, Esau, after the custom of the East, obtained the name of
Edom, or "red," from the color of "the mess of pottage" for which he
had sold his birthright.

In regard to the conduct of the two brothers in this matter, we must note, that
Scripture in no way excuses nor apologizes for that of Jacob. According to its wont, it
simply states the facts, and makes neither comment nor remark upon them. That it leaves to
"the logic of facts;" and the terrible trials which were so soon to drive Jacob
from his home, and which kept him so long a bondsman in a strange land, are themselves a
sufficient Divine commentary upon the transaction. Moreover, it is very remarkable that
Jacob never in his after-life appealed to his purchase of the birthright. But so far as
Esau is concerned only one opinion can be entertained of his conduct. We are too apt to
imagine that because Jacob wronged or took advantage of Esau, therefore Esau was right.
The opposite of this is the case. When we ask ourselves what Jacob intended to purchase,
or Esau to sell in the "birthright," we answer that in later times it conveyed a
double share of the paternal possessions. (Deuteronomy 21:17) In patriarchal days it
included "lordship" over the rest of the family, and especially succession to
that spiritual blessing which through Abraham was to flow out into the world (Genesis
27:27, 29), together with possession of the land of Canaan and covenant-communion with
Jehovah. (Genesis 28:4) What of these things was spiritual, we may readily believe, Esau
discredited and despised, and what was temporal, but yet future, as his after conduct
shows, he imagined he might still obtain either by his father's favor or by violence. But
that for the momentary gratification of the lowest sensual appetites he should have been
ready to barter away such unspeakably precious and holy privileges, proved him, in the
language of the Epistle to the Hebrews (Hebrews 12:16), to have been "a profane
person," and therefore quite unfitted to become the heir of the promises. For
profanity consists in this: for the sensual gratification or amusement of the moment to
give up that which is spiritual and unseen; to be careless of that which is holy, so as to
snatch the present enjoyment, - in short, practically not to deem anything holy at all, if
it stands in the way of present pleasure. Scripture puts it down as the bitter
self-condemnation which Esau, by his conduct, pronounced upon himself: "and he did
eat and drink, and rose up, and went his way; thus Esau despised his birthright."

Before farther following the history of Isaac's trials and joys, it seems desirable to
make here a few general remarks, for the purpose of explaining the conduct alike of Isaac
and of Jacob, and its bearing on the history of the covenant. It has been common to
describe Abraham as the man of faith, Isaac as the model of patient bearing, and Jacob as
the man of active working; and in the two latter cases to connect the spiritual fruits,
which were the outcome of their faith, with their natural characters also. All this is
quite correct; but, in our opinion, it is necessary to take a broader view of the whole
matter. Let it be borne in mind, that God had both made and established His covenant with
Abraham. The history of Isaac and Jacob, on the other hand, rather represents the
hindrances to the covenant. These are just the same as we daily meet in our own walk of
faith. They arise from opposite causes, according as in our weakness we either lag behind,
or in our haste go before God. Isaac lagged behind, Jacob tried to go before God; and
their history exhibits the dangers and difficulties arising from each of these causes,
just as, on the other hand, God's dealings with them show how mercifully, how wisely, and
yet how holily He knew to remove these hindrances out of the way, and to uproot these sins
from their hearts and lives. Accordingly, we shall consider the history of Isaac and Jacob
as that of the hindrances of the covenant and of their removal.

Viewed in this light we understand all the better, not only Jacob's attempt to purchase
the "birthright" - as if Esau had had the power of selling it! - but what
followed that transaction? It seems that a grievous famine induced Isaac to leave his
settlement, and it naturally occurred to him in so doing to follow in the wake of his
father Abraham, and to go into Egypt. But when he had reached Gerar, the residence of
Abimelech, king of the Philistines, where Abraham had previously sojourned, "Jehovah
appeared unto him," and specially directed him to remain there, at the same time
renewing to him the promises He had made to Abraham. Both in this direction and in the
renewal of blessing we recognize the kindness of the Lord, Who would not expose Isaac to
the greater trials of Egypt, and would strengthen and encourage his faith. Apparently, he
had on reaching Gerar not said that Rebekah was his wife; and when he was, at last,
"asked" about it, the want of courage which had prompted the equivocation,
ripened into actual falsehood. Imitating in this the example of Abraham, he passed off his
wife as his sister. But here also the kindness of the Lord interposed to spare him a trial
greater than he might have been able to bear. His deceit was detected before his wife had
been taken by any one; and an order given by Abimelech - whether the same who ruled at the
time of Abraham, or his successor - secured her future safety. The famine seems now to
have become so intense, that Isaac began to till land for himself. And God blessed him
with an unusually large return - still further to encourage his faith amidst its trials.
Commonly, even in very fruitful parts of Palestine, the yield is from twenty-five to fifty
times that which had been sown; and in one small district, even eighty times that of
wheat, and one hundred times that of barley. But Isaac at once "received an
hundredfold" - to show him that even in a year of famine God could make the most
ample provision for His servant. The increasing wealth of Isaac excited the envy of the
Philistines. Disputes arose, and they stopped up the wells which Abraham had digged. At
last, even Abimelech, friendly as he was, advised him to leave the place. Isaac removed to
the valley of Gerar. But there also similar contentions arose; and Isaac once more
returned to Abraham's old settlement at Beersheba. Here Jehovah again appeared unto him,
to confirm, on his re-entering the land, the promises previously made. Beersheba had also
its name given it a second time. For Abimelech, accompanied by his chief captain and his
privy councilor, came to Isaac to renew the covenant which had formerly been there made
between the Philistines and Abraham. Isaac was now at peace with all around. Better still,
"he builded an altar" in Beersheba, "and called upon the name of
Jehovah." But in the high day of his prosperity fresh trials awaited him. His eldest
son Esau, now forty years old, took two Canaanitish wives, "which were a grief of
mind unto Isaac and to Rebekah." Assuredly, if Isaac had not "lagged far
behind," he would in this have recognized the final and full unfitness of Esau to
have "the birthright." But the same tendency which had hitherto kept him at best
undecided, led, ere it was finally broken, to a further and a far deeper sorrow than any
he had yet experienced.